Even when ordinary meditation is over then before undertaking the meditation
called `dharma-dhyana', a monk ought to constantly make his mind permeated
with deep reflection pertaining to things transient etc. (505)

Know that birth is accompanied by death; youth is succeeded by odl age, wealth
is perishable. Thus should one reflect that everything is transient. (507)

Caiuna mahamoham, visae muniuna bhamgure savve.

Nivvisayam kunaha manam, jena suham uttamam lahaha. (508)

After discarding the great illusion, and reflecting that all objects of senses
are transient, cultivate a detached mind so that you may attain supreme bliss.
(508)

Vittam pasavo ya naio, tam bale saranam ti mannai.

Ee mama tesim va aham, no tanam saranam na vijjai. (509)

A fool thinks wealth, animals and kinsmen to be his protectors, saying to
himself they are mine, I am theirs. Infact, they are neither his protectors
nor his shelter. (509)

Samgam parijanami, sallam pi ya uddharami
tivihenam.

Guttio samuo, majjham tanam ca saranam ca. (510)

I know that they are all (the forms of) attachments; I shall remove those
defects knows as salya from my mind, speech and body; the guptis and the
samitis are my protectors and shelters. (510)

Dhi samsaro jahiyam, juvanao paramaruvagavviyao.

Mariuna jayai, kimi tattheva kalevare niyae. (511)

Fie upon the transmigratory cycle where a youth, highly proud of his own
handsomeness, is born after death as a tiny insect in his own dead body. (511)

So natthi ihogaso, loe valaggakodimitto'vi.

Jammanamaranabaha, anegaso jattha na ya patta. (512)

There is no place in this world, even as tiny as tip of hair, where a soul has
not suffered the pangs of births and deaths several times. (512)

Bahijaramaranamayaro, niramtaruppattiniranikurumbo.

Parinamadarunaduho, aho duramto bhavasamuddo. (513)

Oh, this ocean of mundane existence is difficult to cross over; there are many
crocodiles in the form of disease, old-age and death; there is great mass of
water in the form of constant births and deaths, the result of all these are
terrible misery. (513)
Rayanattaya-samjutto, jivo vi havei uttamam tittham.

Samsaram tarai jado, rayanattaya-divva-navae. (514)

A soul endowed with the Three Jewels constitutes an excellent ford. One can
cross the ocean of transmigratory cycle with the aid of the divine boat of
Three Jewles. (514)

Patteyam patteyam niyagam,
kammaphalamanuhavamtanam.

Ko kassa jae sayano; ko kassa va parajano bhanio? (515)

In this world where every one has to suffer the fruits of his own Karmas
individually, is there any person whom one can call his own either related or
stranger? (515)

Ego me sasao app, nanadamsanasamjuo.

Sesa me bahira bhava, savve samjogalakkhana. (516)

My soul endowed with knowledge and faith is alone permanently mine; all others
are alien to me and are in the nature of external adjuncts. (516)

Samjogamula jivenam, patta dukkhaparampara.

Tamha samjogasambamdham savvabhavena vosire. (517)

All the series of miseries suffered by a soul are born of these alien
associations; therefore, I sever whole-heartedly contacts from all alien
associations. (517)

Anusoai annajanam, annabhavamtaragayam tu balajano.

Navi soyai appanam, kilissamanam bhavasamudde. (518)

A foolish person grieves over the death of another person when he has departed
to assume another birth but he does not think of his own soul which is
suffering in this ocean of mundane existence. (518)

Jo janiuna deham, jivasaruvadu taccado bhinnam.

Appanam pi ya sevadi, kajjakaram tassa annattam. (519)

He who reflects over his own soul, after knowing that, in principle, his body
is distinct from his soul, achieves effective results. (519)

Mamsatthiyasamghae, muttapurisabharie navacchidde.

Asuim parissavamte, suham sarirammi kim atthi? (520)

What is there auspicious in this body, which is constituted of flesh and bone,
filled with urine and excrement, and foul matter through nine openings? (520)

Ede mohaya-bhava, jo parivajjei uvasame lino.

Heyam ti mannamano, asavaanuvehanam tassa. (521)

Thus absorbed in an experience of calmness the person who renounces the mental
state born of delusion considering that they are worth being renounced, truly
undertakes deep reflection related to karmic inflow. (521)

Manavayanakayaguttim-diyassa samidisu appamttassa.

Asavadaranirohe, navakammarayasavo na have. (522)

A monk who controls his senses through restraints of his mind, speech and
body, and is aware of the observance of samiti, i.e., the five types of
vigilance, prevents influx of karmas and will not attract the dust of new
karmas. (522)

Nauna logasaram, nissaram dihagamanasamsaram.

Loyaggasiharavasam, jhahi payattena suhavasam. (523)

Having understood the nature of worldly existence and the worthlessness of
long transmigrations in mundane life, a monk should exert to meditate residing
on the top of the universe (i.e. siddha-sila) where living is blissful. (523)

Bamdhappadesa-ggalanam nijjaranam idi jine hi
panattam.

Jena have samvaranam, tena du nijjarana midi jana. (524)

It is preached by Jina that the dissociation of Karmic matter (from the self)
is called Nirjara. Know that means of Samvara (stoppage) are also the means of
Nirjara. (524)

Jaramaranavegenam, vujjhamanana paninam.

Dhammo divo paittha ya, gai saranamuttamam. (525)

For living beings who are floating in the currents of odl age and death,
religion is the best island, resting place and supreme shelter. (525)

Manussam viggaham laddhum, sui dhammassa dullaha.

Jam socca padivajjamti, tavam khamtimahimsayam. (526)

Even after being born in a human body it is the most difficult to listen to
the scriptural texts; having listened them one accepts penance, forgiveness
and not-voilence (Ahimsa). (526)

Ahacca savanam laddhum, saddha paramadullaha.

Socca neauyam maggam, bahave paribhassai. (527)

Even after listening to the religious text, it is extremely difficult to
cultivate faith in it; because there are many people, who even after learning
about the righteous path, deviate from it. (527)
Suim ca laddhum saddham ca, viriyam puna dullaham.

Bahave royamana vi, no enam padivajjae. (528)

Even after listening to the sacred lore and acquiring firm faith in it, it is
again difficult to undertake the endeavour needed, for certainly there are
many people who even having a firm faith in religion, do not practise it.
(528)

Bhavanajoga-suddhappa, jale nava va ahiya.

Nava va tirasampanna, savvadukkha tiuttai. (529)

A person who has purified his soul by his thought activity resembles a boat;
as boat crosses an ocean, so also such a person secures freedom from all
misery. (529)
Barasa anuvekkhao, paccakkhanam taheva padikkamanam.

Aloyanam samahi, tamha bhavejja anuvekkham. (530)

The twelve Anupreksa (deep reflections), abstinence, repentance, confession
and meditation, one should deeply contemplate on these reflections. (530)